Quotes & Sayings About Indigenous Language

I mightn't be a shaman in the indigenous sense, but as a world-bridger between Western culture and the indigenous world, I knew I was playing a shamanistic role. Language was my medicine and with it I would do my best to record my awakening and help heal with my words ... The journey isn't over yet. — Rak Razam

The Malays can hardly be said to have an indigenous literature, for it is almost entirely derived from Persia, Siam, Arabia, and Java. Arabic is their sacred language. — Isabella Bird

This is one of the consequences of a superior education, you see. In this independent, hundred-per-cent-empowered and fully and totally indigenous blacker-than-black country, a superior education is one that the whites would value, and as whites do not value local languages at the altar of what the whites deem supreme. So it was in colonial times, and so it remains, more than thirty years later. — Petina Gappah

For the Amahuaca, the Koyukon, the Apache, and the diverse Aboriginal peoples of Australia - as for numerous other indigenous peoples - the coherence of human language is inseparable from the coherence of the surrounding ecology, from the expressive vitality of the more-than-human terrain. It is the animate earth that speaks; human speech is but a part of that vaster discourse. — David Abram

Another reason we know that language could not determine thought is that when a language isn't up to the conceptual demands of its speakers, they don't scratch their heads dumbfounded (at least not for long); they simply change the language. They stretch it with metaphors and metonyms, borrow words and phrases from other languages, or coin new slang and jargon. (When you think about it, how else could it be? If people had trouble thinking without language, where would their language have come from-a committee of Martians?) Unstoppable change is the great given in linguistics, which is not why linguists roll their eyes at common claims such as that German is the optimal language of science, that only French allows for truly logical expression, and that indigenous languages are not appropriate for the modern world. As Ray Harlow put it, it's like saying, Computers were not discussed in Old English; therefore computers cannot be discussed in Modern English. — Steven Pinker

let us start by picturing the Japan archipelago lying in the sea by the Chinese mainland. If its proximity allowed it to become part of the Sinosphere and acquire a written culture, its distance benefited the development of indigenous writing. The Dover Strait, separating England and France, is only 34 kilometers (21 miles) wide. A fine swimmer can swim across it. In contrast, the shortest distance between Japan and the Korean Peninsula is five or six times greater, and between Japan and the Chinese mainland, twenty-five times greater. The current, moreover, is deadly. . . . Japan's distance from China gave it political and cultural freedom and made possible the flowering of its own writing. — Minae Mizumura

The Waorani carry out a similar diet with their arrow poison, called curare or, in their language, oomae. This is another amazing product of the indigenous science, a most sophisticated technology that the Waorani extrapolated from an ancient myth. — Jonathon Miller Weisberger

Language and material culture have greatly increased the mobility of the world's population, and some researchers believe that this will lead to an unhealthy and irreversible diminishing of variation in our genome. As more and more humans breed across the boundaries of genetic variation, we become a blander, more homogenous bunch than our diverse parent groups. This could be a problem because variation is important to the evolutionary health of a species, for the more we are the same, the easier it is for one single thing to make us extinct. Indeed, some genetic variants of the human species are disappearing altogether as small indigenous groups die out. — Christine Kenneally

Why had Ovid lived in Ancient Rome in 20 BCE and not Chicago in 2006 CE? Would Ovid still have been Ovid if he had lived in America? No, he wouldn't have been, because he would have been a Native American or possibly and American Indian or a First Person or an Indigenous Person, and they did not have Latin or any other kind of written language then. So did Ovid matter because he was Ovid or because he lived in ancient Rome? — John Green

So what is the Dreaming? I would say the Dreaming is a non-indigenous term used in its broadest sense to describe the stories of our ancestors and how they shaped the land and how they are still part of the land ... Across Aboriginal Australia there are as many different terms for Dreaming as there are language groups — Hetti Perkins

Galeano emphasized the import of nature in the European "conquest/invasion" of Latin America and the subsequent and ongoing colonial project. And he "located" the divorce of nature and people's communion within - and as fundamental to - the venture of Western civilization.1 The growing recognition, particularly in the "Souths" of the world today, that Western civilization is in crisis, and the propositions coming from Abya-Yala (the name, originally from the Cuna language, that indigenous peoples collectively give to the Americas today) for radically distinct life-models and visions interlaced with and in nature, give Galeano's words pragmatic substance. Galeano's words also, in a sense, establish the importance of location and place; that is to say, of the place and location from which we think the world, and act, struggle, and live in and with it. — Federico Luisetti

English is so hierarchical. In Cree, we don't have animate-inanimate comparisons between things. Animals have souls that are equal to ours. Rocks have souls, trees have souls. Trees are 'who,' not 'what. — Tomson Highway

Teachers were powerful enough to kill the indigenous languages: they are not powerful enough to bring them back to life. — Andrew Dalby

American schools in Guam, both before 1941 and after 1945, were established to eradicate the Chamoru, tongue and person. To educate the old Chamoru out of the new American. The native out of the patriot...But the nastier lesson their schools taught was that their dreams were ours. That indigenous knowledge had no place in the new world...As vehicles for our assimilation, American schools have attached to our longings alien aspirations for material wealth, money and power. How much of our creativity and our vision has already been laid to waste for the sake of these? — Julian Aguon